that Saint Peter speakes of such 〈◊〉 carnall faith as doth not carry about with it the feare of God if there were some feare of God in Cornelius before Saint Peteâ— preached remission of sinnes vnto him through faith in Iesus Christ as wee may see in Acts the 10 the 2 verse no doubt iâ— was in him much more aboundantly afterward Assure thy selfe therefore my good friend that where is a sound faith in our Sauiour there is also the feare of God but each of those hath his proper office for by faith we beleeue that Christ dying for our sins â—rising againe for our iustification Rom 4.25 3 25. 5 9. hath reconciled vs vnto God and that we iustified by his bloud shall bee saued from wrath through him and feare ioyned to loue serueth to bridle our corrupt affections that we might walke worthy of our vocation to the glory of God the good example of others and to the assuring of our owne selues that we haue that faith whose end as Saint Peter saith is the saluation of our soules 1. Pet. 1.9 2 Chap. Good Salter make an end with â—im or else I will be gone Salt I haue done with him if hee haue â—one with me 1 Chap. If it be so I may depart withâ—ut paying any thing for my Salt Salt We will talke of that another time â—ome now my second Chapman what â—ould you haue The second Chapman Would haue salt to season such as seeme to me not to bee so obedient to the Kings Maiesties lawes as they ought Some will not come to Church some will not comâ—unicate some that be lusty and strong wil â—ouch no fish on such daies as flesh is forâ—iden by the lawes not as if it did defile â—s of it selfe any day but that as God hath â—ent both so both might be spent by strong â—odies in fit time for the good of the comâ—on-wealth I am in charity to iudge the â—est of their loue and affection towards his Highnesse Tim. 1.2 such as bee in authority vnder â—im for whom we are bid to pray but this 〈◊〉 certaine many disobey some in one thing some in another Salt Such as refuse to come to Churâ—â— are not of the Prophet Dauids mind wâ—â— in his Psalmes sheweth that not onely hâ— himselfe loued to be in the house of the Lorâ— but * reioyced to see others there also Psal 122. Iâ— the Psalme 42 he sheweth that he was muâ—â— grieued that he could not as aforetimes gâ—â— with the multitude and lead them into thâ— house of God with the voyce of singing anâ— praise In the 84 he saith his soule loâ—geth yea and fainteth for the courts of thâ— Lord and that be had rather bee a dore-keper in the house of God then to dwell in thâ— tabernacles of wickednesse In the 95 Psalme he doth as it were knoâ— the bell calling the people together witâ— Come come come In the first versâ— come let vs reioyce vnto the Lord. In thâ— second verse let vs come before his facâ— with praise in the 6 verse Come let vâ— fall downe and kneele before the Lord ouâ— maker not meaning by the word Maker 〈◊〉 Sacrament which some in Popery hauâ— called their maker saying they had seenâ— there maker when they had seene the Hoaâ— lifted vp for the Psalmes were made somâ— hundred yeares ere Christ tooke bread anâ— brake it but by the Maker hee meant thâ— inuisible God the Creator of all things inâ—â— whose gates in the hundred Psalme hee â—ddeth the people enter with praise and â—nto his Courts with reioyeing and in the â—salme 122 he saith he reioyced when the â—eople said vnto him not as some now froâ—ardly say we will not but wee will go vp â—â—to the house of the Lord and who knowâ—â—h not it is a greater comfort to King Heâ—â—kiah to heare that the third day he should 〈◊〉 vp to the house of the Lord. If they do 〈◊〉 forget these words but thinke vpon â—â—em well enough then belike they take â—ot our Church for the Lords Courts beâ—â—use they see not Saint Dumbs image in â—â—ery Church before whom they might in â—â—nour of some other bend and how but â—â—are you friend Chapman doe you your â—â—fe obserue euery iot and title of the law Chap. I am to craue pardon of God and â—â—an for many things and this I may say â—ith a safe conscience that I was neuer I â—aise God for it so superstitiously bewitâ—ed but that vnderstanding that our late â—â—re Queene of famous memory was and â—â—is our right dread Soueraigne Lord King â—ames thankes be to the Almighty is a faâ—urer of that Gospell which Saint Paul â—â—ith Rom. 1.16 is the power of God vnto saluation to euery one that beleeueth haue bene both of them very carefull that the holy Scriptures concording to the skil of those within this land are best learned in the tongues might bee faithfully and truely translated the Sacraments rightly administred and that al in the land both high and low might bee edified and liue in peace loue and vnity which are the badges of true Christianity vnderstanding this I say I saw not with what conscience I might refuse to goe with my neighbours to the Church where the word of God is sounded out and to ioyne with them in prayers for all estates and degrees for all graces needfull and for pardon for al our sinnes I could neuer take him for a true Vicar of Christ that would keepe me from hearing the word of God in a tongue that I vnderstood or seemed more carefull to feede our sences with needlesse and barren ceremonies then our foules with necessary and fruitfull Sermons Touching meates though I haue learned that to the cleane whose hearts are purified by faith all things that God hath cleansed and appointed to bee receiued with thankes-giuing are as pure and cleane as fish figs and Almonds c. Yet for that God shall destroy both bellies and meates and for that flesh by our â—â—wes sometimes is forbidden and fish â—â—ommanded to be fed on as I said before â—or the common good of the land I like not â—â—at yong lusty fellowes which can well diâ—est any kind of fish should in time of reâ—â—raint when they come to faires or marâ—ets seeke alwaies to places where the spits â—re loaden with rost and the ouens full of â—â—esh pies this maketh the Butcher busy the â—â—shmonger fume and addeth strength to â—â—nnefull flesh which is prone enough of it â—elfe to euill needeth no flesh-pampering â—o worke his owne woe If sometimes â—â—en haue found fish hurtfull vnto them or â—ot hauing good flesh present should in the â—eare of God and without contempt of â—awes eate some flesh it is to be thought â—hat as God preferreth mercy to sacrifice so 〈◊〉 Christian Magistrate which wisheth asâ—â—ell to all his louing subiects as a father â—â—oth to his children will consider of cirâ—â—umstances and discerne betwixt the aged â—nd some
or to ring the great bell to a Sermon be very foreward to ring it to call from plough to pancakes and from thence to breake-bones I meane to foote-ball where some haue had their necks broke Or what if your daughters with Dina stray abroade to see fashions to their owne hurt and greife of their friends call you all this but a mote Rom. The Constable must looke to vnlawfull games and the Churchwardens to such as come in disguised Mad. Yea and Parents too must haue a care of their family if they loue them The word of God doth require that parents should qeustioÌ„ with their children wheÌ„ they ly down rise vp as they go by the way with them Rom. Touching what Guid. Touching Gods coÌ„mandements the meaning of such things as is fit for theÌ„ to know Deut. 11.13 Ex. 12.26.27 Deut. 6.20 as you may sée in Deut. Exod. God in time of old bad his people remember to keep holy the Sabaoth day And you know a great part of the Lords day in many places hath béen speÌ„t in dansing Beare-bayting Ro. No Beare-bayting on Sundaies now is there haue they so soone forgot the fall of the Scaffold in Paris-garden may be they haue a little dansing Guid. Be it little or much Austin sayth Aust p. 5.32 Crist Mat. â— 14 See Peter Mar on Ind. 21. better dig all the whole day then daunse on the Sabaoth And Chrisostom saith wheras there is wanton dansing there the diuell daunseth together with them Rom. May not the Diuell be saide aswell to be with Diggers as with Daunsers if their digging be naught Guid. You meane such digging as was vnder the Parliament House do you not or do you meane digging the poore cleane out of doores Rom. It is no matter what I meane or what I thinke Ma. Though it were no mater to vs which know not your thought it is a matter to your selfe if God know it to bee naught wherefore I wish you with all my heart to pray him which searcheth the hearts reines to put good thoughts in your head good words into your mouth good déeds into your hand for this is good profitable both for you and vs pray also that you my neighbour Cathara may leaue iarring and liue in peace not iudging or coÌ„demning each other for trifles we are to remember there is but one God one true iustifiyng faith one Baptisme one Iesus that died for vs what hindereth vs froÌ„ being of one mind or at leastwise from comming together into one house of prayer where we ought to pray together in the name of Christ not onely to haue our errours and sinnes forgiuen but also for the assistance of his holy Spirit that finding what is indéed euil in dourine or doing we may slée from it as from a serpent and embrace with all thankfulnesse whatsoeuer we shall finde to bee well pleasing to the God of peace which would haue vs to liue in peace that he himselfe whose comfortable presence is more worth theÌ„ ten thousand kingdoms may be with vs remaine with vs for euer And so I take my leaue praying you not to set light neither that which I haue said nor by this which I shall now say for a fare-well Tread malice vnder foote as fit for currish dogges Take enuy by the roote and cast it to the hogges Let Christians liue in charity and hatred cleane forsake That seeking peace and vnity the Lord our soules may take Guid. As Madam Make-peace hath said some-what to your cozeÌ„ of peace for a fare-well so I thinke good to say some-thing to you Maister Tractable maruelling still why you or any other should refraine from comming to or separate your selues from our Church if you bee of this minde that they which be not of one mind in al points ought to come to one Church or that the bad doe defile the good De vnico bâ—p cont Pet. c. 14. In vna commnione SacrameÌ„torum to vse S. Austins words in one communion of Sacraments then I see not how you may be free from the errour of the Donatists so long as you hold that opinion as you may see your selues in S. Austin who sheweth that the Donatists would haue the better by a bodily disiunction Corpora disiâ—â—ctionâ— depart from the contagion of the euill least all should perish together But Austine before in that chapter sheweth that though Steuen Bishop of Rome dissented from Cyprian Bishop of Carthagâ— touching Baptizing of such as had bene baptized of Heretiks which rebaptizing Ciprian allowed of denying the other to be the baptisme of Christ but Steuen iudged those that eyther did it or decreed it to bee done to be excoÌ„municated yet Ciprian abode with Stephen In vnitatis pace in the vnity of peace Tract I know these Catholike Bishops did dissent the one from the other in this point but vnto which of their opynions I pray you did Saint Austin leane Guid. He had reason to leane to Steuen as he did Tract How know you Guid. By that which he saith to Petilian in the second Chapter Christi est enim vnica hominis in baptismate cousecratio tua est autem vnicibaptismatis iteratio Note For the onely consecrating or dedicating of man in baptisme is Christs but the iterating of that one baptisme is thine owne I correct in thee that which is thine acknowledge that which is Christs Hoc enim iustum est vt cum mala hominum reprohamus quecunque in illis bona dei reperimus approbemus For this is iust right that when we reproue the euils of men we approue and allow all the good thinges of God we find in them whatsoeuer Tract Sith these two famous Bishops not-withstanding some dissenting would not breake the vnity peace of the Church Why be not you at peace with vs Guid. The Author of the Apologie of the Church of England answereth thus toward the end Neyther do we eschew concord peace but to haue peace with man wee may not haue war with God The name of peace is aswéet and pleasant thing saith Hilarius but yet bewaâ—â— sayth he peace is one thing and bondage is an other for if all should be as they seeke to hane it the Christ should be commanded to keepe silence that the trueth of the Gospell should be betrayed that horrible errors should be cloaked that christian mens eyes should be bleared and that they might be suffered openly to conspire against God this were not a peace but a most vngodly couenaÌ„t of seruitude There is a peace saith Nazianzen that is vnprofitable againe there is a discord that is profitable for we must conditionally desire peace so farre as it is lawfull before God and so farre as we may conueniently for otherwise Christ himselfe brought not peace into the world but a Sword wherefore if the Pope will haue vs reconciled vnto him his duty is first to be reconciled to
and put vs out of doubt That this you do enuy and would haue them thrust out â—uâ— why should not we those remember and record Which alwaies repose their trust in the Lord. And not in their workes for though they could do all Vnprofitable seruants themselues they must call God grant vs his grace that faith so may worke That we may haue place where no sinne doth lurke Though carrier be paid you come not in sight â—â—â—â—ke you are afraid you haue not done right For such as do euill doe still hate the light As seruing the Diuell by day or by night God guide you and vs while here wee take breath That with our Lord Iesus we may liue after death Chap. To this your prayer I say Amen and so I bid you farewell The seauenth Chapman FRiend Salter tell mee quickly whether you haue any Salt to season an Vsurer Salt An Vsurer what kind of Vsurer Chap. Why do you aske that question is not all kind of Vsury vnlawfull Sal. All men be not of one minde in this matter some mislike it altogether some do not so and the Lord allowed that to be taken of strangers which he forbad to be taken of brethren Deut. 23.19.20 The Apostle saith Loue hurteth not Rom. 13.10 or doth not euill to his neighbour By which words some gather that if a man so lend that his neighbour notwithstanding the paying of Interest hath good and not hurt by that borrowing it is not vnlawfull You know there be some widdowes that haue many childreÌ„ left with portions there are many weake and sickly and neither of these can well follow any trade of buying or selling or if they may haue others to do it for them yet hearing that many haue bene deceiued they dare not commit their mony into their hands If such as these lend some hundred pound or whatsoener to any trades-man to any that hath a ground to store to any that is to purchase or take a lease c. and they the receiued it do sinde that it hath done them a great pleasure and be willing to pay the Iâ—â—erest admitted do you thinke it a sinne to take it Chap. It is no matter what I thinke or you think what saith the Lord in his word doth hee allow to lead vpon Vsury to 〈◊〉 poore man or keepe his pawne if he cannot keepe touch Salt No indéed we should lend to such yea giue to such of charity and as pittying their necessity for no doubt our Sauiour chiefly respacteth such Math 5.42 when he saith Giue to him that asketh and from him that would borrow of thee turne not away And the Lord by Moses said Thou shalt not harden thine heart Deâ—â— 15.7 nor shut thine hand from thy poore brother And touching Vsury vnder correction be it spoken there is a place in Exodus which may well serue to make knowne what Vsury is forbidden in other places of holy Scripture and this is it If thou lend money to my people 〈◊〉 22.25 to the poore with thee thou shalt not be as an Vsurer vnto him you shall not oppresse him â—ith Vsury Where we sée that to take Vâ—ry of a poore man is a crushing an opâ—ressing of him And touching the keeping 〈◊〉 his pledge Leuit. 35.25.36.37 Deui. 23.19.20 we reade thus Exod. 22.26 â—f thou take thy neighbours rayment to â—ledge thou shalt restore it vnto him beâ—re the Sunne go downe for that is his coâ—ering onely and this is his garment for his â—kinne wherein shall hee sleepe therefore â—he he cryeth vnto me I wil heare him for â—am mercifull Luk. 6.36 And therefore our Sauiour â—aith Be you mercifull as your Father also 〈◊〉 mercifull The eighth Chapman Sâ—r if you stand so long in seruing euery one of vs as you haue done with that fift chapman it will be night ere we be all serâ—ed you came so late to market Sal. Time enough my good brother vnâ—sse this Salt which I bring bee better reâ—arded then a great deale of that which â—as vttered by other manner of Salt-men â—en I am or euer shal be in the dayes of our most gracious Quéene Elizabeth in whose times we enioyed many great blessings neuer to be forgotten Chap. Yet there were some that thought some-thing amisse in those dayes sought for a reformation I remember well that once I saw in a certaine book the names of some that met to conferre about such matters Sal. A certaine Minister that feareth God and hath good report of all the know him thought good when hee came to be deposed not onely to shew the cause of such méetings but also to name those whom hee saw at any conference vnto which diuers were requested to come and asked whether they would put their hands to certaine supplications so that though in that booke you saw diuers named yet not all there blamed as authors of any sect or maintainers of any dangerous position neither were all that are named by that Minister present at all conferences in the Dioces wherein he dwelleth some of theÌ„ which were thought to be the authors of such méetings lye now in their graues If the discipline they sought and their manner of séeking for it did please God it is the better for them if not they haue the more to answere for As touching my self I thinke good hauing cause to say thus much before I be laid in my coffin which being vnder my writing table I touched with my knees when I wrot this that I alwaies vsed that booke of common-prayer which was set forth by authority I alwaies loued the peace of the Church prayed for an vnity in the verity hated brawling and iarres alwaies feared to giue any iust occasion of offence to any especially such as were then or be now in authority for whoÌ„ as also for the amending of whatsoeuer the Lord seeth to be amisse in any of vs namely in my selfe and those that be committed to my charge by Gods helpe I will pray heartily as I haue done and so prepare my selfe to go to him which dyed for me euen to the place of true rest where through him I shall be frée from errour sinne and sorrow which will not be in this world Chap. I am of your minde for that but now I pray you serue me of that I come for quickly that I may be gone for a stranger is come to our town who mindeth by God his grace to speake soone and I purpose to heare him Salt To speake where Chap. In the Pulpit Sal. Why do you not say Preach Chap. It was out ere I was aware I haue bene oft quipt for it and yet I forget my selfe but sith you moued this questioÌ„ I pray you if I shall not trouble you tell me whether you thinke it a sinne to vse the word speaking for preaching Sal. I do not thinke that any account it a sinne no more then to call Sunday the Lords day though
of his most precious bloud hath purchased for all them that repent and through a liuely saith bring forth fruites of true repentance cleaue stedfastly to him vnto the end Chap. Freind Salt-man you forget your selfe Sal. Why my good Chapman Chap. I came not to heare you Preach but to haue some Canonical Salt fit for the men you wot of Salt If you had not interrupted mee you had beene gone ere this take now the rest of the Salt say nothing till you haue sufficient What haue I to do with the multitude of your sacrifices 〈…〉 saith the Lord I am full of the burnt-offerings of Rarâ—s and of the fat of fed beasts and I desire not the bloud of Bullocks nor of Lambs nor of Goates 12 When you come to appeare before mee who required this of your hands to tread in my Courts 13 Bring no more oblations in vaine Incense is an abhomination vnto me I cannot suffer your new Moones nor Sabboths nor solemne dayes it is iniquity nor solemne Assemblies 14 My soule hateth your new Moones and your appointed Feasts they are a burthen to me I am weary to beare them â—â— And when you shall stretch out your hand I will hide myne eyes from you and though you make many prayers I will not heare for your hands are full of bloud 16 Wash you make you cleane take away the euill of your workes from before mine eyes cease to do euill 17 Learne to do well speake iudgement relieue the oppressed iudge the fatherlesse and defend the widdow 18 Come now and let vs reason together saith the Lord though your sinnes were as crimson they shall be made white as snow though they were red like skarlet they shall be as wooll 19 If yee consent and obey yee shall eate the good things of the land 20 But if yee refuse and bee rebellious yee shall bee deuoured with the sword for the mouth of the Lord hath spoken it See also Esai 58. what Fast pleaseth God see also Ieremy 7.9.10 against stealing murder c. and such men standing in Gods-house and Ier. 22.15 Did not your fathers c. Whosoeuer then heareth of mee these words and doth the same saith our Sauiour I liken him to a wise-man Mat. 7.24 which hath builded his house on a rock 25 and the rayne tell and the flouds came and the windes blew and beate vpon that house and it fell not for it was grounded on a rocke 26 But whosoeuer heareth these my words and doth them not shal be likened to a foolish man which hath builded his house vpon the sand and the raine fell the flouds came 27 the winds blew and beate vpon that house and it fell and the fall thereof was great Then beganne hee to vbraide the Citties wherein most of his great workes were done Mat. â—â— â—â— 21 Woe bee to thee Corazin woe bee to thee Bethsaida for if the great workes which were done in you had bene done in Tirus Sidon they had repented long ago in sackcloth and ashes c. O Hypocrites 〈◊〉 â—9 7 Esaias prophycied well of you saying This people draweth neere vnto me with their mouth 〈◊〉 29 1â— and honoureth mee with their â—ippes â—ath â—â— 3 but their hearts is farre from mee Bee ye doers of the word and not hearers onely 〈◊〉 â— â—2 Pure religion and vndefiled before God euen the Father is this to visite the fatherlesse and widdowes in their aduersity to keepe himselfe vnspotted of the world Chap. This shall suffice for this time but I pray you tell me why doth the Lord reiect â—hose oblations and say their feasts were a burthen vnto him were they not appointed by the Law Salt Yes but the Lord doth hate this pleasing of our selues with outward shews and ceremoniall seruice for when there is no inward reformation The sacrifice of the wicked is an abhomination Prou 27 21. Therefore I may well say To kill an harmelesse beast and nourish hurtfull sinne To keepe a solemne feast and no sound saith within To come with fat of Rams and make the poore look leane To offer vp yong Lambs with bloudy hands vncleane In sight to fast and pray and make the Tenant cry To heare the word all day and put the widdowes by Such incense hath a smell like brimstone burnt in hell Chap. I would aske you one question more if I might Salt What is that Chap. Why doth the Lord say wash you make you cleane can we cleanse our selues Act. 2.40 Salt Saint Peter saith to some in the Acts of the Apostles Saue your selues from this froward generation And Saint Paul after he had exhorted Timothy to take héed vnto himselfe 1. Tim. 4.10 and vnto learning and to continue therein saith For in doing this thou shalt both saue thy selfe and them that heare thee By which places we are giuen to vnderstand that as such as teach if in their calling they labour to bring men to Christ their Sauiour may assure themselues to bee in the way to saluation if they beléeue and haue a care to follow that word of God which they set before others So if others also which bee exhorted to wash and saue themselues shall after such exhortations through the grace of God by which as the Apostle saith we are made safe reason thus with theÌ„selues 〈…〉 wee vse to wash that which is soule and cleause places that are filthy surely whatsoeuer cleaueth to mee that the Lord which is onely perfectly pure and holy hath forbidden in his word and in iustice from time to time punished threatning eternall death and destruction to such as dy vncleansed that must needes bee foule and filthy in his sight till it be washed away but he hath forbidden threatned and punished idolatry witchery blasphemy periury contempt of the Sabboths treason resisting authority wilfull-muether filthy fornication adultery incest theft fraude wrong lying couetousnes such like therfore these with all their branches and rootes are most foule filthy in Gods sight If thus I say they reason with theÌ„selues being pricked in their hearts through the féeling of their owne filthinesse humbly fall downe before the Almighty iudging coÌ„demning themselues confessing the to theÌ„ belongeth shame confusion death and damnation for that they haue sinned against heauen and earth and shall therewithall pray to God to haue mercy on theÌ„ according to his louing kindnesse and according to the multitude of his mercies to do away theiriniquities to wash and cleanse them thorougly from them in the bloud of his Sonne to create in them a new heart and to renew a right spirit within them hauing therewithall a stedfast purpose to walke in newnesse of life thus if they do they may be said after a sort to wash themselues because as people earnestly defiring to serue God from hence-forth in newnesse of life they haue vsed the means
is in request with vs. Guid. I feare mee you are more carefull for shales then kirnels for that which feedeth your sences then that which feedeth your soules and more in loue with fables and Frierly fictions then with the doctrine of saluation Your teachers are no niggards of their old-wiues-fables I speake not now of crosses but of other matters Tract Can you shew vs any fable or fained story that is allowed of our Teachers if you can let vs heare it Guid. Maister Harding in his answere to B. Iewels chalenge to proue priuate Masse telleth this story out of Amphilochius which seemeth to me scarce currant The holy Bishops Basill besought God in his prayers he would giue him Grace Wisdome and vnderstanding so as hee might offer the sacrifice of Christs bloudshedding proprijs sermonibus with praiers and Seruice of his own making and that the better to atchieue that purpose the Holy Ghost might come vpon him After sixe dayes he was in a traunce for cause of the Holy Ghosts comming when the seuenth day was come he began to minister vnto God that is he sayd Masse euery day After a certaine time thus spent thorough faith and prayer he began to write with his own hand Mysteria Ministrationis the Masse or the seruice of the Masse Whome the heaueÌ„ must contain c. Act. On a night our Lord came vnto him in a vision with the Apostles and layd bread to be consecrated on the Holy Altar and stirring vp Basil saide vnto him Secundum postulationeÌ„ tuam repleatur os tuum laude c. According to thy request let thy mouth be filled with praise that with thine owne words thou maist offer vp to me Sacrifice He not able to abide the vision with his eyes rose vp with trembling and going to the holy Altar began to say that he had written in paper thus Repleatur os meum laude et hymnÌ„u dicat gloriae tuae Domine Deus creasti nos et adduxisti in vitam hanc et caeteras orationes sancti ministerij Let my month be filled with praise to vtter an himne to thy glory Lord God which hast created vs and brougt vs into this life and so foorth the other prayers of the Masse Et post finem orationum exaltauit panem sine intermissione orans et dicens Respice domine Iesu Christe c. After that he had don the prayers of consecration and lifted vp the bread praying continually and saying looke vpon vs Lord Iesus Christ out of thy holy Tabernacle and come to sanctifie vs that fittest aboue with thy Father and art here presently with vs invisible vouchsafe with thy mightie hand to deliuer to vs and by vs to all thy people Sancta Sanctis the holy things to the holy The people answered One holy one Lord Iesus Christ with the Holy Ghost amen After this Maister Harding goeth ou saying now let vs consider what followeth pertaining most to our purpose Et diuidens panem in tres partes vnam quidem coÌ„municauit timore multo alteram autem reseruauit consepelire secum tertiam verò imposuit columbae aureae quae pependit super Altare He diuideth the bread into 3. parts of which he receiued one at his communion with great feare reuerence the other he reserued that it might be buried with him the 3. he caused to be put into a golden Pix that was hanging vp ouer the Altar made in forme and shape of a Doue Out of the same Amphilochian Story M. Harding setteth downe this also that one Eubolus and others the cheife of the Clergy standing before the gate of the Church whiles this was in doing saw lights within the Church men cloathed in white heard a voice of people glorifying God c. what say you to this dreame M. Tractable Tract Do you call it a dreame Verily Doctor Harding thought that this Story would make Ma. Iewell and his consacramenta â—es to stagger Guid. If you and others of your side would reade and in reading note well what that reuerend and learned Byshop hath answered to D. Harding you would leaue staggering and go more stedfastly in the paths of the Gospell Tract It may be if I come to Church I will reade some of his answers at leasure But I would see what you your selfe haue to say to this story if you remember not his answere Guid. In truth it is so long since I read that answere that I not hauing now that book remember not what he saith to it For mine owne part I maruaile if the Pope that liued in Saint Basils time were Christs Vicar and guided by his Spirit that he did not appoint such prayers and seruice to be vsed in the offering of that Sacrament so you call it as all men that tooke him for supreame head of the Church should be content with Tract No doubt but he did Guid. If he did so and S. Basill tooke him to be such a one as I said I wonder hee should not content himselfe with that forme of seruice which the Pope allowed but would offer with prayers of his owne making If the Holy Ghost had taught the Pope before what forme of prayer should be vsed what needed the Holy Ghost to be wisht for againe to teach S. Basil how to pray in that seruice Rom. Answere him cozen Tractable Tract Though hee misliked not the set prayers yet he was desirous to vse his own Guid. Why should he desire that if the prayers appointed were sound and sufficient or if the Holy Ghost did teach him to pray how can they be called prayers of his owne making Our Sauiour hath taught vs to pray Our Father which art in heauen c. Shall we call this a prayer of our owne making Rom. Answere him cozen sticke to him cozen Tract What a cozening kéepe you I will answere him when I see my time Though the Holy Ghost taught Saint Basil yet they might bee called his prayers because it is said hee wrote them with his owne hand Guid. The the Pater noster or Lords Prayer shall bee called Saint Matthews because hee wrote it with his owne hand for ought we know to the contrary Rom. Quicke cozen quicke Tract Your tongue is so quick in troubling me that it puts me out of my answere if you haue any thing else that you maruell at in this Story say on for I will stand no longer about this Guid. Sith it is called a vision a man might aske this question in what bodies our Sauiour and his Apostles appeared whether the Apostles in their own bodies I meane such as they had when they liued and were in Saint Basils time very dust or some other formes of bodies taken for that time or some like their owne though no resurrection of their owne Also what néed they bring bread with them to lay on the table as if S. Basil were vnprouided Moreouer if he knew Christ to be there with his Apostles
God Tract I haue thought that the Pope hath beene very carefull to winne our Soules to God and therefore we should be at peace with him Guid. His care for our Soules I leaue to God but I see cleerely if that which is written of some of them be true as I haue no reason to doubt they haue great care to haue our Gold and Siluer In the defence of the Apologie Def. of Apol pa. 794. I read thus The Pope sayth he meaning Mathias Parisienfis being diseased with a spiritual dropsey that is to say with an vnquenchable thirst of money shooke out all the Priests purses Anno. 1215. spoyled the Abbies of all their Treasures Againe The Pope made a decree in Rome 1246. that the goods money of all Bishops and Priests deceased within England should be taken to his vse The Pope gaue straight commandement to the Bishops of England that all Parsons and Vicars being resident vpon their Benefices should pay to him yerely the third part of all the valewes of their saide Benefices And that all Parsons and Vicars being not resident should pay vnto him yeerely the one full halfe part of their Benefices All these payments to continue for the space of three whole yeers which amounteth at the least to the summe of an hundred threescore and tenne thousand pound The Bishops of England after some great and forcible intreaties agreed together 1247. to giue the Pope a contribution of eleuen thousand marks At that time the Pryor of Winchester was forced to pay yéerly thrée hundred threescore and fiue marks Bodē Anno. towards the furniture of the Popes table The Pope made a straight decree that all Bishops elect should imediatly trauell out of England to Rome to atend vpon his Holynesse as Mathias sayth Vt Romanorum loculos impraegnaret in ruinam regni Angliae To stuffe the Romans purses to the decay of the Kingdom of England The Pope had the Tenthes of all the spirituall liuings in England during the space of ten whole yeeres Tract Enough of this for this may suffice to shewe that the Pope had a great stroke heere Guid. A great stroke in deed and yet I saide nothing of many thousands of Florenes which the Archbyshops and Bishops of England payed to the Pope at euery vacation for their Anuales of first fruits If you list to see more of this matter turne to the 794. 795 page of the Apology Tract Not I I had rather haue peace of conscience and that I knew in what Church God is best honoured that I might ioyne to that so liue dye that I may liue for euer Guid. Indeed that you speake of is more worth then ten thousand worlds Sith thē in our Church are found the holy Scriptures which teach men in whom to beleeue how to beléeue and how to liue that we may liue with Christ our life and light that lasteth lighteth euer I maruaile why you should not frame your selfe to come among vs. If the Byshop of Rome be haue himselfe like a good Shepheard feeding the Romans with sound fodder it is the better both for himself and them if not it is the worse for both howsoeuer he be he is far from vs but the Testament of Christ thankes bee to God is neere vs and we finde our Sauiour in that Testament saying Where two or three are gathered together in my name there am I in the midst of them Now what is it to bee gathered together in his name who is call'd Iesus Christ but to come in sincerity beléeuing in him with a minde to please him the beareth that name confessing him to be our Iesus that is our Sauiour to be Christ that is the annointed King to gouerne and defend vs annoynted Priest to offer himselfe a Sacrifice once for all and a Prophet yea greater then all Prophets yea then all Angels as being the Sonne of God Heb. 1. by whom in the last dayes God hath spoken and made knowne vnto vs his will to come I say beleeuing in him calling vpon God for mercy in his name to come with a mind to obey his voyce to come with charitable hearts one towards another so far from seeking the destruction one of another that though any of vs tooke another for his enemy yet if we saw him hunger or thirst wee should so refresh him and so pitty his misery that by our charitable dealing we might do what in vs lay to quench the fierie coles of his wrath and turne it into hot burning loue towards vs. If thus wee come together we be gathered together in Christ his name then he will bee among vs and no doubt but where such a head is the body cānot want life neither doth any sound member of such a body deserue to be or wish to be cut off from the whole Good M. Tractable be tractable be not wifull doe not condemne the Doctrine taught in our Churches vpon heare say come your selfe and you shall heare such as haue knowledge teach that there is one true liuing and eternall God immortall inuisible only wise which made al things by that logos or word which was in the beginning with God being the onely naturall Sonne of God Ioh. 1.14 I i◠before all worlds which word or Son at the appointed time was made flesh that is became man when he was conceiued by the holy Ghost borne of that most blessed and most holy woman the Virgin Mary not by turning the Godhead or diuine nature which he had before all time into the manhood but by taking of the manhood which consisteth of a reasonable soule and humane flesh into the Godhead and so in the same flesh without sinne dyed for our sins and rose againe for our iustification reconciling vs vnto God sanctifying and comforting with his holy Spirit all the Elect Ephe 1. whō the Father hath chosen in him before the foundation of the world that they should be holy and without blame before him in loue who hath predestinated vs to be adopted through Iesus Christ vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted through his beloued in whom we haue redemption through his bloud euen the forginenesse of sins according to his rich grace c. Which things as also the assuring vs of our resurrection to life euerlasting when the same Christ our Sauiour who now sitteth at the right hand of Maiesty on high shall come to iudge quicke dead are sealed to the strengthening and comforting of our soules Not onely in baptisme were we are dedicated to the seruice of the blessed Trinfty by dying to sinne and walking to newnesse of life but also in the Lords Supper where by eating and drinking that holy Sacrament we are more effectually stirred vp through faith to féed spiritually on the very body of Christ crucified and to drinke his most precious bloud shed for remission of our sins Which great loue of his we ought to remember with thanksgiuing vntill his comming againe endeuouring to assure our selues of our effectuall calling and so of our election by bringing forth the fruits of that Faith which worketh by loue which is then done when we flie from euill and do that which is good walking in our vocation as becommeth vs first calling vpon God without whose blessing and fauour all labour and watching is in vaine Psal 127 then hauing a care to giue euery man his due whether he be superiour equall or inferiour to hurt none Rom 12 to do good to all to reioice in hope to be patient in tribulation to distribute to the necessity of such as want according to our ability especally to the houshold of faith to loue without dissimulation to pray for our persecutors Mat. 5 44 that it would please God to conuert them as he conuerted Saul to take heed of recompencing euill for euill to remember that vengeance belongeth to God to beware of being wise in our owne conceite to confesse that none but God is free from sinne and errour Mat. 11.29 and that those which be gone to rest are frée through Christ of whom it we that be here learne to bee humble and méeke wee shall through the same blessed Sauiour if we continue to the end be exalted to that life ioy that hath no end And so I leaue you to God to whom be all praise and glory now and euer through Christ who grant vs all to farewell FINIS
past to try vs and seek the ground of our hearts Psal 139.23 proue and know our thoughts consider if there be any wickednesse in vs rid vs out of it and lead vs in the true way that bringeth to the true life wee beg these things and whatsoeuer thou knowest needfull for vs and thy holy Church in his name and for his sake which is the way the truth and the life saying as he hath taught vs Our father which art in heauen c. Chap. When these or any other that haue offended as who hath not haue made these or the like prayers confessing their sinnes with true sorrow of heart what shall they take to comfort their hearts againe if you haue no softer salt I must seeke further for I feare this salt will nothing but fret them Salt There are diuers sorts of Salt to be had at Bible-Spring some is sharp that â—â—rueth to consume grosse humors some is more milde hath vertue to heale wounds but because some Physitions setting down what is good for the heart say maces is best of all Hospit p. 42. Cant. 2.5 and the Spowse in the Canticles desireth to bee comforted with apples you may call that which I shall now deliuer vnto you apples or maces or wine and milke as the Prophet Esay calleth that which hee deliuereth where he maketh his cry saying Ho euery one that is thirsty come yee to the waters Esay 55.12 and yee that haue no siluer come buy and eate come I say buy wine and milke without siluer and without money Chap. If men must not pay money for this milke and wine with what must they buy it Salt He telleth them in the second and third verses saying Hearken diligently vnto mee and eate that which is good let your soule delight in fatnesse incline your eares and come vnto mee heare and your soule shall liue Chap. It should seeme by his calling for hearing and eating with delight that it is the word of God or some other spirituall gift which is there meant by waters wine milke and fatnesse Salt Some by waters vnderstand the waters of grace in this present life Nicola dâ—lyra and of glory in the heauenly Citty to bee giuen by Christ himselfe according as hee himselfe saith Hee which shall drinke of the waters which I shall giue him shall neuer be more a thirst â—oh 4.14 but the water which I shal giue him shall be in him a fountaine of water springing vp to eternall life By wine and milke the same writer vnderstandeth the good things of grace and glory Benagr glâ—â— and by fatnesse the fatnesse of grace likewise Chap. Well let me haue some of this spirituall nourishing wine and milke or whatsoeuer you list to call it Salt Yee shall and first I will beginne where the aforesaid Prophet made his cry Seeke the Lord while he may bee found Esay 55.6 call yee vpon him while he is neere â— Let the wicked forsake his waies and the vnrighteous his owne imaginations returne vnto the Lord and he wil haue mercy vpon him and to our God for he is very ready to forgiue My soule praise thou the Lord and all that is within me praise his holy name 〈◊〉 103.8 â— My soule praise thou the Lord forget not all his benefits 5 Which forgiueth all thine iniquities and healeth all thine infirmities 6 Which redeemeth the life froÌ„ the graue and crowneth thee with mercy and compassion 8 The Lord is full of compassion and mercy slow to anger and of great kindnesse 9 He will not alwaies chide neither keepe his anger for euer hee hath not dealt with vs after our sinnes nor rewarded vs according to our iniquities 18 The louing kindnesse of the Lord indureth for euer euer vpon them that feare him c. think vpon his commandements to do them Chap. Yea but these for whom I come haue not feared the Lord nor made any reckoning of his commandements Salt This which I deliuer vnto you now as Apples for comfort is to bee set before them when as I said they are well seasoned with the salt of the law containing a fearefull curse against all the trangressors of the same and so beeing brought vnto a feeling of their sinne are entred into the feare of God which is the beginning of wisedome Pro. 9.10 Chap. Then belike those which feare not God how wise soeuer they seeme to themselues haue not trodden one step in the path of true wisedome Salt No doubt of that Chap. On then Salt Who is a God like vnto thee that taketh away iniquity and passeth by the transgression of the remnant of his heritage Mich. 7 18. hee retaineth not his wrath for euer because mercy pleaseth him He will turne againe and haue compassion vpon vs he will subdue our iniquities and cast all their sinnes into the bottome of the sea When the wicked turneth away from his wickednesse that hee hath committed Ezek. 18.28 and doth that which is lawfull and right he shal saue his soule aliue 28 Because hee considereth and turneth away from all his transgressions that hee hath committed hee shall surely liue and not die 32 I desire not the death of him that dyeth saith the Lord God cause therefore one another to returne and liue ye Shee shall bring forth a sonne Mat. 1.11 and thou shall call his name Iesus for he shall saue his people from their sinnes And loe a voyce came from heauen saying 3.17 this is my beloued sonne in whom I am â—ell pleased I am not come to call the righteous 9.13 but â—â—nners to repentance Saint Paul saith this is a true saying Tim 1.15 â—y all meanes worthy to bee reciued that â—esus Christ came into the world to saue â—â—nners Come vnto me all ye that are laden meaâ—ing with the burthen of their sinnes and will ease you Mat. 11.28 Likewise Luk. 15.10 I say vnto you there is ioy in â—e presence of the Angels of God for one â—â—nner that repenteth 31 It was meete that we should make merry be glad for this thy brother was dead â—s aliue againe and hee was lost but hee is â—ound As Moses lift vp the serpent in the wilâ—ernesse Ioh. 3 14. so must the Sonne of man bee lift â—p that whosoeuer beleeueth in him â—hould not perish but haue euerlasting life We beleeue saith Saint Peter through â—he grace of our Lord Iesus Christ to bee â—aued euen as they do Acts 14 11. And it was the same Peter that said Acts 10.43 To â—im giue all the Prophets witnesse that â—hrough his name all that beleeue in him â—hall receiue remission of sinnes Chap. Are those then that beleeue in Christ pardoned and saued whether they feare God or feare him not whether they serue sinne or righteousnesse Salt What friend Chapman dost thou thinke
the idolaters to do what seemeth good in their own eyes but do what in theÌ„ lyeth that first God by whom they raigne bee purely worshipped and then that the land be quietly gouerned and as they no doubt pray for their subiects after the example of Ezekiah who praying for such as were not throughly cleansed said The good Lord be mercifull towards him that prepareth his whole heart to seeke the Lord God of his fathers 2. Chron. 30.18.19 though hee bee not cleansed according to the purification of the sanctuary So ought all louing and faithfull subiects heartily to pray for their Princes that it would please the Almighty to direct their wordes thoughts and déeds to his glory and good of the Church and to giue them wisedome whereby they may discerne betwixt those that prepare their hearts to serue God in sincerity according to his word though they haue their faults as who hath not too many and those that serue him superstitiously according to their owne fantasies though they haue heard or might haue heard a thousand times that whatsoeuer is not of faith is sin Rom. â—4 23 and that we must not be wise in our owne opinions Chap. For my part I haue so prayed and by the grace of God will pray so still and I beseech him for his sake that shed his most precious bloud for vs on the crosse to frame such obedience in vs all first towards his owne diuine Maiesty and then to our good King as shall bee most acceptable in his sight that such as be in authority for whom we are bound to pray may gouerne vs with comfort and not with griefe and thus I leaue you because here is one looketh as if he thought vs long The third Chapman I Haue thought you long indeed Salt Your long tarrying shall bee recompensed with a quicke seruing what would you haue Chap. I would haue salt to season some which seeme not to giue so good eare to Sermons as they haue done Salt How doth that appeare Chap. By there talking and sometimes sleeping in time of the Sermon prayers Salt When one beginneth to shrinke from that whereto God hath called him hée shall haue meanes ready at hand to further him therein If Ionas will flye to Tarshish he shall find a ship ready at Iapho to carry him from the presence of the Lord that is from presenting himselfe to the place whether the Lord sent him to cry against it otherwise as appeared by the mighty tempest hee could not flye from the presence of him that is euery where Tell mee I pray are the men you come for any thing learned Chap. Yes they can read well Salt Then they know what Salt is good in such a case Chap. Wee haue haue not alwaies that in remembrance which we know Salt Indéed I remember S Paul saith to the Romanes Neuerthelesse brethren I haue somewhat boldly Rom. 15.15 after a sort written to you as one that putteth you in remembrance c. Saint Peter also seemeth to be of that opinion â— Pet. 12 1â— saying Wherefore I will not be negligent to put you alwaies in remembrance of these things though yee haue knowledge and bee established in the truth for I thinke it meete so long as I am in this Tabernacle to stirre you vp by putting you in remembrance And our Sauiour Christ though he knew that they to whom he spake were not ignorant of that which is written of Lots wife how after he looking backe shee was turned into a pillar of salt Yet he said remember Lots wife Chap. If some Recusant were heere he or she would say this of Lots wife is a good watch-word for vs to take heed of you and your Salt Salt If I or any other would haue them looke backe with an affection to any thing that God doth abhorre they should do well to take heede of such looking backe but for as much as the going backe from grosse superstition is a going forward in a sincere religion they neede not feare the Salt which I or any other shall bring to that end Chap. For my part I feare not your Salt but I feare I shall be called foole of those for whom I fetch it Salt He that is faint-hearted before hée comes to the battell were better to stay at home then go to discourage others plucke vp your heart man and remember that wise men suffer fooles gladly if a wisemans foote should slip and some simple fellow should stay him from falling would that wiseman thinke you frowne vpon the poore man that thought him no hurt but good Chap. Since you so incourage mee let me see what I shall carry Salt Take heed that no man fall away from the grace of God 〈◊〉 Cor. 10.12 Heb. 5.15 10.38 if any with-draw himselfe my soule shall haue no pleasure in him My sheepe heare my voyce Ioh. 10. Heare my doctrine ô my people Prou. 5.1 incline your eares vnto the words of my mouth There are many disobedient and vaine talkers â—â—r 1.10 cheifly they of the circumcision Chap. I do not thinke that the Apostle in those words findeth fault onely with such as by their vaine talke goe about to deceiue mens mindes at Sermons Salt Neither doe I cite that place as if I so thought but thus I gather from those words if such deserue reproofe and to bee shunned as labor to deceiue mens minds at any time then cheifly such as doe so in time of Sermon or reading of the holy Scriptures which are meanes to reforme not to deceiue Chap. Well go on Salt Behold a Sower went forth to sow Math. 13.38.4 as he sowed some fell by the waies side and the Fowles came and deuoured â—hem vp c. I haue somewhat against thee Reu. 2.4 because â—hou hast lost thy first loue Remember therefore from whom thou â—rt fallen and repent c. No man that putteth his hand vnto the â—low Lam 9.62 and looketh backe is apt to the kingdome of God Finally my brethren bee strong in the Lord Ephe. 6.10 and in the power of his might put on the whole armour of God that yee may be able to stand against the assaults of the Diuell Chap. They are not acquainted with this armour which arme themselues to destroy the Lords annoynted Salt No indéed Chapman for their loines be not girded with the verity but with vanities superstition and idolatrie they haue not put on the breast plate of righteousnes but of sin wickednes Psal 124.6 they be armed with volumus hos spoliare with the pride of nolumus hunc regnare the would giue the crowne the foile to the end they might come to the spoyle but praised be the Lord yea an hundred thousand tunes blessed bee his holy name which hath not giuen his Maiesty his Progeny his Nobility other faithfull Subiects as a prey vnto the teeth of such blouâ— thirsty men whose
in one day they shall dye both Now therefore I haue sworne vnto the house of Ely that the wickednesse of Elies house shall not be purged with sacrifice 34 nor offering for euer And he that is Ezekias brought in the Priests and the Leuits and gathered them into the East streete 2. Chro. 29.4 And said vnto them heare me yee Leuits sanctifie your selues and sanctifie the house of the Lord God of your fathers 5 and carry forth the filthinesse And they gathered their brethren and sanctified themselues 15 and came according to the commandement of the King and by the words of the Lord for to clense the house of the Lord. Their Priests haue broken my law and haue defiled my holy things Ezek. 22.16 they haue put no difference betweene the holy and prophane neither discerned betweene the vncleane and the cleane and haue hid their eyes from my Sabbothes and I am prophaned among them If you will not here it c. I will cursse your blessings 〈◊〉 2.3 c. Why seest thou thy moate in thy brothers eye and perceiuest not the beame that is in thine owne eye Math. 7.3 Or how sayest thou to thy brother suffer me to cast out the moat that is in thine eye 4 and behold a beame in thine owne eye Hypocrite first cast out the beame out of thyne owne eye 5 and then shalt thou see cleerely to cast out the moat out of thy brothers eye Chap. I will carry this to him though perhaps I be brow-beaten for my labour Salt If you be more faulty herein then he I cannot blame him though he frowne vpon you Chap. Leaue that to him that iudgeth righteously and tell me what I haue to pay Salt That which I say to you I say to all the rest that I be troubled no more about the payment the price of the Salt whether you take much or litle for your selues or others is this vse it well that it may do you good and giue God the glory if you contemne this or the like the shall be brought home to you by what Salter so euer you shall pay déerely for it to the Salt-maker to whom euery one of vs must giue account for himselfe at the day appointed Cha. Shal no man giue account for others Salt It is not said euery one of vs shal giue an account for himselfe onely there be some that shall giue account for others also The Maigistrate shall giue account for his gouerning or misgouerning the people the Pastour for not féeding or mis-feeding his flocke fathers and maisters of familyes if with Abraham they command not their houshold to keepe the waies of the Lord Gen. 18.19 nor exhort them to take heed they deserue no euill report as did the sonnes of Eli 1. Sam. 2.23 All these should bee as watchmen to sound the Trumpet when they see dangers at hand and they which are warned must learne this lesson Ezek 33. â— He that receiueth warning shall saue his life But if these men see the wrath of God hanging ouer the heads of such as be committed to their charge by reason of their sinnes and giue no warning then the bloud of their charge will bee required at their hands and the other shall bee taken away for their iniquities Chap. This may seeme hard not being warned Sal. You must vnderstand that this was not spoken of such as might pleade ignorance if that might excuse as indeede it cannot in this case because the Heauens declaring the glory of God and the firmament with other of his workes haue as it were sounded out vnto all lands that Man hauing not only eyes with the Beasts to gaze vpon these thinges but also reason and vnderstanding with Angels though not so perfect to consider that these workes being so pure excellent and glorious must needes be created gouerned and preserued by some most pure wise pourefull and glorious Spirit If he dishonour this Diuine Maiestie he must not look to be free froÌ„ al stripes though he deserue not so many as when besides the fight of the mightie workes he heareth also the sound of his most holy word as no doubt they to whom Ezekiell was sent did or might haue done For they had the wrytings of Moses and others whereby they might discerne good from euill light from darkenesse humble obedience from wilfull transgression So that though the Prophets watchmen of their time had kept silence yet they themselues had knowledge sufficient to take from them all excuses And so had all other Nations no doubt some light leaft whereby they knew that great wickednesse doserued great punishment otherwise the Lord which is most righteous would not haue destroyed Citties and common weales for neglecting to giue the wicked that which they had deserued Chap. Can you name any Common-wealth that hath gon to wrack for winking at wickednes If you can let me heare something of one and I will be gone Salt I haue read of one Scedasus who though he were of little wealth yet neate in his House Osâ—rius de Regis â—nsâ—it 2â—3 and Hospitable according to his habilitie this man had two faire Daughters which were deflowred in his absence by two young men of Sparta in their returne from Boetia these vngrations youths after they had deflowred them slew them notwithstanding their most greeuous lamentation and threw them into a Well When their Father came home a Welpe tooke him oft times by the Coate and ranne crying and making moâ—e towards the Well whereupon he searching found their Bodies and went straight to Lacedemon in great heuinesse complayning and requiring iustice of the Gouernours called Ephori and others and seeing no man regarding his heauinesse he ran at last being out of his witts through the middest of the Cittie lifting his hands towards the Sunne sometimes striking the earth sometimes calling on the Furies for reuengement And so at last kild himselfe But in short space that Commonwealth Sceleris atque flagitij illius paenas exoluit was by Gods iust iudgement payed home for suffering such horrible wickednesse to goe vnpunished Chap. So now I leaue you The sixth Chapman Chap. I am next Sal. You should say I would be next as he saide that offered largely for the Benefice before the bell rang out for the olde Parson What salte would you haue Chap. I would haue Salt to season a pinching Patron Sal. Verily I do heare many complaine of the vncoÌ„scionable dealing of many Patrons some care not for the feeding of soules so their bodies may haue the greatest portion of that which in time of lesse light was alotted to the Church ministers A modicum must serue many Ministers now for feare of surfeting Some others would seeme willing to haue a preaching Minister and to giue the Benefice freely But their Wiues or some of their Children must see more Angels then one descend ere the Scholler that hath been long payned
and this sanctified commendation moued a learned Shepeheard â—â—ilâ— con â—es â—a paâ— 365. yet liuing in this land to say a figure of Christ erected by Gods owne commandement and seruing to put all Israels posterity in minde of the wonders which their fathers saw in the wildernesse when it was abused defaced and the fact allowed by Gods owne mouth And herein hee agréeth with another famous Shepeheard more ancient then hee by more then twelue hundred yeares who speaking of the same Serpent amongst other miracles saith Aug. de â—iuâ—e Dei l. 10. â— 8 Quem sane serpentem propter facti memoriam reseruatum cum â—upulus postea errans tanquam idolum colere caepisset Ezekias Rex religiosa potestate Deo seruiens cum magna pietatis laude contriuit which Serpent surely being reserued for a remembrance of that which was done when afterward the people erring beganne to worship it as an idoll King Ezekiah seruing God with a religious power brake it in peeces with great commendation of piety But sith you haue put mée in minde of some spéeches of that learned Shepeheard which yet liueth in the land giue me leaue to call to minde what the same man in the same booke vnder the name of Theophilus saith to Philander touching such as would subdue mens consciences to that which was flat against the expresse word of the eternall God we must not rebell saith hee and take armes against the Prince as you affirme wee may but with reuerence and humility serue God before the Prince and that is nothing against our oath And againe hee saith if you can excuse vs before God when you mis-leade vs we will serue him as you shall appoint otherwise if euery man shal answere for himselfe good reason he be maister of his owne conscience in that which toucheth him so néere and no man shall excuse him for and a little after hee hath these words The poorest wretch may bee supreme gouernour of his owne heart Princes rule the publique and externall actions of their Countries but not the consciences of men Chap. But the words of that reuerend learned Pastor are not so be taken as if hee thought it not lawfull for Christian Princes by lawes to vrge such as haue beene mis-led in superstition and Idolatrie to be hearers of Gods word which ought to guide our consciences and by which they may bee better instructed brought to a more sound and pure worshipping c. Salt No he is rather to bee thought in this case to agrée with another learned pastor Meet Moâ—â—y 〈…〉 1. who speaking of such men saith WheÌ„ they are well instructed and taught the Magistrats must compel them to sound and pure worshippings which are prescribed in holy Scriptures for the Magistrate may not suffer his Citizens to liue without exercises of godlinesse for the end of ciuill rule is that the Citizens should liue both vertuously and happely and who séeth not but that godlinesse and the worshipping of God is the cheife of all vertues But peraduenture some will say if a Prince should compel those to the right vse of the Sacraments which are not perswaded of the truth he should driue them head-long into sinne so farre is it off from setting forward their saluation wherefore I thinke it good to make a distinction betweene that which is off or by it selfe and that which is at aduenture by hap or as they are wont to speake in schooles that which commeth per accident that is by chance the Magistrate in this thing which we haue now in hand setteth forth to his subiects that thing which is of it selfe right good and iust but that sinne thereby commeth that happeneth nothing at all by his default but rather by those mens incredulity or mis-beléefe whereof hée is not to be accused when as hee hath diligently laboured to haue his Citizens well instructed neither the Papists which at this day are suffered of Christian Magistrates are ignorant that wee ought to haue in vse the Sacraments instituted by the Lord wherefore they cannot iustly complaine of their Magistrates if they will haue them vprightly and in due honour ministred vnto them moreouer they which obiect these things vnto vs must diligently marke this that by the same way we may cauill against God for hee hath set forth vnto men his law which is most perfect to be kept of them shall we say vnto him we are weake and of a corrupt and vitious nature neither can we performe thy commandements as thou coÌ„mandest whether we do against that which thou hast commanded or whether we endeauour our selues to performe that which thou hast bidden we shall euer sinne because we shall faint neither can we obey as wee should do wherefore whatsoeuer wee dee wee shal not auoide sinne If a-any brâ—â—â—lingly should speake these things against God might not he by good right answere they be iust and right which I haue set forth vnto you to her obserued but in that you are séeble and weâ—ke it ought not to by counted a fault in mee for I haue excellently holpâ—â— your weakenesse which for your sakes haue giuen my Sonne vnto the death if you shall beléeue onely in him whatsoeuer you shall not accomplish in performing my precepts it shall not bee imputed to you to euerlasting death So also may a good Prince answere I require of you those things which are written in the word of God and which are decent and 〈◊〉 edifie wherefore if your opinion or conscience be against it that is not to bee ascribed vnto me which haue diligently laboured that you might not be ignorant of the truth and miserably perish for I haue diligently séene vnto that you should be taught and instructed in the truth and so will I still goe forward in exhorting admonishing and commanding you but reade you the holy Scriptures heare your teachers and pray vnto God to open the eyes of your mindes these things if the Prince shall say vnto those men which do so cauill against him I do not sée by what right or by what meanes he can be reprehended But it returne to the Shepeheards that refuse or at least bee loath to vse the white cloake which hath another name vsurped by car-men and carters when they put on their sauecoates I pray thée tel me are they married Chap. Yes neither is it to bee thought marriage beeing honourable among all men and the forbidding of it a point of diuelish doctrine that the Shepeheard doth mislike that onely he would haue them to make choyce of such as be modest and vertuous without greedy scraping or taking any mans house ouer his head or bestowing more vpon them then is decent and necessary that by their good carrying they may do what in them lyeth to stop the mouthes of such as swell against them as misliking their marriages more then any other Not any families of Beare-wards Tinkers Pedlers and Hog-heards so trouble the common-wealth
they like the vsuall words for the word speake is often found in the Acts of the Apostles for setting foorth the word of God 4. Acts and as they meaning Peter and Iohn spake vnto the people c. Now what they spake we shall see if wée reade the third of the Acts from the 12. ver to the end of the Chapter where is set downe the summe of that Sermon or spéech which Peter made to the men of Israell 〈◊〉 which were astonied at the curing of the cripple which Spéech being called speaking in the first verse of that fourth Chapter is called Teaching and Preaching in the second verse Thus taking it grieuously meaning they Priests that they taught the people and Preached in Iesus the resurrection c. in the 17. verse of Act. 4 Let vs threaten charge them Lalein to speake henceforth to no man in this name And in the 20 verse Peter and Iohn saith We cannot me Lalein but speake the things which wee haue seene a and heard Lalountoâ— Act. 10.44 And Acts 5. the Angell saith Go your way and standing speake in the Temple all the words of this life meaning they should set forth that doctrine whereby the way to true life is declared while Peter yet spake the holy-Ghost fell on all them that heard the word And Acts the thirtéenth and the fourtie two The Gentiles besought that the next Sabboth that they would Lalethenai speake which some interpret preach c. And Act. 14.1 and so Lalesai speake that a great multitude both of the Iewes and Grecians beléeued Act. 18.9 Then said the Lord vnto Paul c. feare not but speake c. now what the Lord ment by bidding him speake appeareth in the 11. verse of that 18. of the Acts so hee continued there meaning at Corinth a yeare and sixe moneths and taught the word of God among them But least the stranger you speake of be gone out of the place ere you come there tell me quickly what you would haue Chap. My comming hither is for some such Salt as is fit to season some that seeme â—ery deuout and religious outwardly and yet are reported to be hard-hearted and full of fraud pinching both Teacher and Tenant little regarding the teares of the fatherlesse and widdow nor to walke in the steps of their fathers who kept good houses and brought vp many children without such grinding of leane faces that would be glad to liue vnder them if they might with any reason Sal. God forbid all reports should hee true euill-will neuer said well but howsoeuer it be friend Chapman know this for certaine that a man may seeme to be sound in profession outwardly and yet bee hallow and rottten inwardly to professe to be one of Christs Sheepe and that whosoeuer will be saued most repent and beleeue the Gospell and bring forth the fruits of repentance is a sound profession in word but hee that professeth not this by deedes but biteth gripeth by vsury to mens vndoing pincheth with hard payments ouerloadeth poore men with heauy burthens keepeth no measure in his inclosing maketh no conscience of swearing periury prophaning the Saboth lying stealing stabbing whooring and such like he is in Gods sight a very hypocrite and a helhound till he amend howsoeuer in meane time hee beguile those which lend their eares to his talking and haue no eye to espye his walking but to bée short if there be any such hollow hearted-man with you I feare me if you be his tenant you dare not carry any such Salt to him as is fit for him Chap. The truth is I am a free-holder and therefore may with lesse danger do it then a Tenant Salt You say true but yet to the end you may carry it in good sort you shall first haue a little Salt to season your selfe and that is Let all your things be done in loue Now for those you speake of heere is for them I pray God they may take it in good part and that it may do them good Heare the word of the Lord Isai 1 11. ô Princes of Sodom Chap. Stay stay Salt Why so Chap. Because I made you no promise to â—arry Salt to Princes Salt No matter for that if the men you come for haue any vnderstanding they will reason thus with themselues if the highest Maiesty spare not to reproue the mightiones when they deserue it why should wée that be inferiour to them thinke to escape if we be as faulty in our places as they in theirs but if you had not stayed me you should haue heard the Lord rebuking the inseriours aswell as the superiours in these words Hearken to the law of our God 〈…〉 ô people of Gomorah Now these both high and low were indeed by profession and by couenant Gods owne peculiar people for in the first verse I â—â—ade that the vision of Esai did concerne Iudah and Ierusalem and in the third verse the Lord calleth them whom hée reproueth Israell and his people and in the righth verse the daughter of Zyon so that in respect of the couenant which God made with their fathers they were and in regard of their outward worship they would séeme to bee Princes and people of Iudah and Ierusalem but in regard of their had fruits the Lord calleth them Princes of Sodom and Gomorah giuing them by those terrible 〈◊〉 to vnderstand that if hee should deale with their according to their deserts they should be destroyed with as feareful a fire as were they of Sodom and Gomorah where Lot himselfe whose righteous soule is said to haue beene vexed amongst them by reason of his prolonging had bene like with his wife and two daughters to haue â—â—râ—shed in the punishment of those Citties hâ—â— not the Lord bene mercifull vnto him For the most high and holy one did so abhor the sinnes of those places that Lots wife looking backe was turned into a pillar of Salt to the end saith Saint Austin De cant noâ—o cap 4. that by her example shee might season fooles this our Sauiour would not haue forgotten and therefore said Remember Lots wife Luk. 17.32 For indéed the remembrance of that Slat-stone if there be any grace in vs might serue very wel to season our soules in such sort that it should stirre vs vp dayly to pray and that heartily that when temptations come it would please his goodnesse so to asist vs and lead vs forward in his waies that wee neuer returne with the dogge to the loathsome vomit or with the swine to wallowing in the most filthy and stinking mire but that through his grace endeuouring to serue his Diuine Maiesty in holinesse and righteousnesse all the dayes of our life we may be counted fit Temples for the Holy Ghost to be resident in vntill wée being set free from all tentations and deliuered from all our troubles may quietly and â—â—eâ—refully possesse the inheritance which our blessed Sauiour with the shedding
the land tremble for this 8 and euery one mourne that dwelleth therin When wee haue foode and rayment Tim. 16.8 let is therewith be content For they that will be rich fall into temptation and snares 6 and into many foolish and noysome lusts which drowne men in perdition and destruction 10 For the desire of money is the roote of all euill which while some lusted after they erred from the faith and pierced themselues through with many sorrowes 11 But thou ô man of God slee these things and follow after righteousnesse godlinesse faith loue patience meekenesse 17 Charge them which are rich in this world that they be not high-minded and that they trust not in vncertaine riches but in the liuing God which giueth vs al things aboundantly to enioy Will you haue any more Chap. Not at this time onely I desire to know what the Lord meaneth by the excellency of Iacob Salt In that place which I cited out of the eighth of Amos. ver 7. by the excellency of Iacob is ment the Lord himselfe for he vseth not to sweare by any other but in Chap. 6. ver 8. it is taken for the power and riches of that people in which things they did glory the words be these The Lord God hath sworne by himselfe saith the Lord God of Hostes I abhorre the excellency of Iacob and hate his Pallaces The fourteenth Chapman IF you haue don with him I pray you serue me next Salt What kinde of Salt would you haue Chap. I would haue Salt for an vnseasoned Youth that haunteth Harlots houses not regarding his Parents precepts Sal. If he regard not the Commandement of the eternall God who sayth Thou shalt not commit adulterie threatning to wound the hearie Scalpe of such as goe on still in their wickednesse No meruaile if he regard not his Parents who cannot if they would wound so deepe as the most Mighty who can cast Bodie and Soule into Hell vnto that same gnawing worme that neuer dyeth and into that burning fire which no man can quench Chap. Well let me see what else you haue besides this Salt I promise you if this will not serue I know not what will serue for what will he feare that feareth not Hell But because you are desirous to haue more you shall haue more but none more sharpe My Sonne Pro 6.20 keepe thy Fathers commandements and forsake not thy Mothers instruction Chap. What if some superstitious Father or Mother which thinke none to be the true members of the Catholike Church but such as follow the Pope and obey him in whatsoeuer he cōmandeth should charge theire Sonne to go to Remes or Rome and there stay till he shall be thought fit to retourne hether againe to teach men how to worke mischife by blowing vp not one or two but the whole Parliament-house Ought such a Sonne to obay such a Parent Sal. God forbid be should or that any should be so sottish as to thinke that the wisedome of God that spake by Salomon should commande to do that which God forbad when he said Thou shalt do no murther shed no inocent bloud touch not mine Annointed doe my Prophets no harme Chap. Say on then Sal. Binde them alwaies vpon thy heart Pro. 6.21.22 and tye them about thy necke it shall leade thee when thou walkest it shall watch for thee when thou sleepest and when thou wakest it shall talke with thee 23 For the Commandement is a Lanthorne and instruction is light and corrections for instructions are the way of life 24 To keepe thee from the wicked woman and from the flatterie of the tongue of a strange Woman 25 Desire not her beauty in thine heart neyther let her take thee with her eye liddes 26 For because of the Whorish Woman a Man is brought to a morsell of Bread and a Woman will hunt for the pretious life of a man c. 32 He that committeth adulterie with a woman is destitute of vnderstanding he that doth it destroyeth his owne Soule And in the sixth Chapter after he hath set downe the intising speaches of the Adultresse He saith 12 Thus with her great craft she caused him to yeeld 7 and with her flattering lippes she entised him And he followed her straight waies as an Oxe that goeth to the slaughter and as a Foole to the stockes for correction 22 Till a Dart strike through his Liuer as a bird hasteth to the snare not knowing that he is in danger 23 Heare me now therefore O Children and hearken to the words of my mouth 25 Let not thine heart decline to herwaies wander thou not in her pathes 26 For she hath caused many to fall downe wounded and the strong men are all slaine by her 27 Her house is the way vnto the graue which goeth downe to the chambers of death Know ye not that your bodies are the members of Christ 1. Cor. 6.15 shall I then take the members of Christ make them the members of a Harlot God forbid 26 Do ye not know that he which coupeleth himselfe with an Harlot is one bodie for two saith he shall be one flesh 17 But he that is ioyned to the Lord is one spirit 18 Flee fornication euery sinne that a man doth is without the bodie but he that committeth fornication sinneth against his own body Know ye not that your body is the Temple of the Holy Ghost 19 which is in you whome you haue of God and now are not owne 20 For you are bought for a price therefore gloryfie God in your bodie and in your spirit for they are Gods This I thinke may suffice to draw him from that haunt but tell me one thing did you neuer heare this Youth speake of marriage Chap. I remember once I heard him say that if euer he married he would haue one that should please his eye and bring good store of money let her qualyties and religion be what they will therefore he had need be seasoned for this point Sal. Heere is for that matter Fauor is deceitfull and beauty is vanity Pro. 31.30 but a Woman that feareth the Lord she shall be praysed As a Iewell of Gold in a Swines snowt 11.22 so is a faire Woman that lacketh discretion Who shall finde a verteous Woman 30.11 for her price is farre aboue the Pearles House and ritches are the inheritance of the Fathers 19.14 but a prudent Wife commeth of the Lord. 16.18 Pride goeth before destruction Pride and an high minde before the falle Thou shalt make no couenant with them Deut. 7.2.3.4 c. speaking of the Hittites c. Neither shalt thou make marriages with them Neither giue thy Daughter to his Sonne nor take his Daughter vnto thy Sonne for they will cause thy Sonne to turne away from me and to serue other Gods then will the wrath
Rom. 22 9. Eph. 2.10 Tit. 2.11.22.13 wee teach with the Apostle that euery one that calleth on the name of Christ must depart from iniquity abhorre euill and cleaue to good for that God hath ordained good workes that we should walke in them and that the grace of God that bringeth saluation to all men hath appeared and teacheth vs that we should deny vngodlinesse and worldly lustes and that we should liue soberly righteously and godly in this present world looking for the blessed hope and appearance of the glory of the mighty God and of our Sauiour Iesus Christ therefore neighbour doe not thinke thâ—t we shut out good workes from the life of a Christian or that we commend that kinde of dead faith whereof S. Iames speaketh that beléeueth there is a God but will do no good for Gods sake doe not condemne vs before you heare vs. Rom. I haue heard that you Protestants discerne the iust from the vniust by the law of Faith nnd not of workes did euer any of the ancient Catholiques so discerne the one of these from the other Guid. Hearken what Saint Augustinesaith Nostra Fides c. that is saith hee the Catholique faith discerneth the iust from the vniust not by the law of works Contra duas epistolas pelag ad BonifaciuÌ„ lib. 3 cap. 5. Abac 2 but by the very law of faith because the iust liueth by faith By the which discerning it commeth to passe that a man liuing without Man-quelling without Theft without False-witnesse without coueting that is another mans rendring due honour to his parents bee so chaste that hee conteineth from all coupling euen in wedlock be very liberall in giuing Almes suffering iniuries with all patience which not onely taketh not away which belongeth to another but requireth not his owne being taken from him or hauing sold all that he hath and giuen it to the poore possesseth nothing of his owne yet with all these his laudable manners as it were if hee hold not the right Catholique faith towards God he may depart out of this life to be damned Now there is another which hath indéed good workes out of a right faith which worketh by loue but yet hee is such a one as matcheth not the other in manners hee sustaineth his incontinency with the honesty of marriage hee rendreth and requireth the debt of carnall copulation not onely for propagation 1. Cor. 7. but also for pleasure so as yet he lyeth with his onely wife which thing the Apostle granteth to the married secundum veniam according to leaue yet hee beareth not iniuries patiently but in his anger is caried with a desire of reuenge yet so as being requested he forgiueth that he may say Math. 6. As we forgiue our debters hée possesseth goods and of them giueth Almes not so largely as the other hee taketh not away that which is another mans but séeketh to haue his owne though not at the Common Law Ecclesiastico iudicâ—o non forensâ—â— yet by iudgement Ecclesiasticall This man though hee seeme inferiour to the other in maners yet for the right Faith which he hath in God by the which Faith hee liueth and according vnto which he accuseth himselfe in all his faults prayseth God in all good workes giuing ignominie to himselfe glory to him and receiuing from him both pardon of sinnes and loue of well-doing hee departeth to bee deliuered from this life and to bee receiued into the fellowship of such as are to reigne with Christ Why but for Faith the which all-be-it it saueth none without works for that is no reprobate faith which worketh by loue yet by it also sinnes are loosed Abac. 2 because the iust liue by faith but without it euen those workes which séeme good are turned into sinne Rom. 14. For all that is not of faith is sinne Thus farre Saint Augustine where wee finde him twice citing the Prophet Abacuk to proue that euen the iust man doth liue by Faith and that the Catholique Faith in his time and which hee calleth our Faith discerneth the iust from the vniust by the Law not of works but of Faith Tract Yet that faith which which he speaketh of worketh by loue Guid. True for if it were idle or dead it could not apprehend Christ which is our righteousnes nor assure vs that we are especially called to Saluation through him Rom. You haue brought all this out of Saint Augustine to moue me to make more account of faith and to that end belike you would haue me to bee one of your hearers but if I should frame my selfe or rather if God should moue mee to hearken to your doctrine you must haue a care that your life be answerable thereto otherwise if you preach against swearing tipling dicing whooring couenant-breaking vnmercifulnesse c. and bee stained with any of these fowle spots your selfe I assure you though I make some account of Cappe and Surplesse and such like yet I shall thinke that you deserue to be depriued rather for being blotted with these deformities then for omitting these formalities Tract All your talke is to mee and my Cozen to haue vs come to Church but you say nothing to Cathara which hath no minde to be churched to knéele at Communion to the Ring in Marriage nor to haue her child crost after baptisme Cath. How doe you know what I doe your selues not beeing seene in the Church of a long time I beleeue if Tom Piper would play there once in seuen daies with his puplets we should haue you there weekly Rom. How say you by that loe your good word is ready at all times Madam Well let this prying into one anothers doing passe and pray God to giue you charitable hearts one towards another and remember that when the Lord saith he will giue his people one heart as you haue heard he doth promise it a blessing pray therefore that you may haue an vnity in the verity We liue here God be praised vnder a Christian magistrate which no doubt is greeued to see his subiects thus diuided he would faine haue an vnity and the same declared by an vniformity and that in some externall things In which though hee doe not yet your Priests seeme to put a kinde of holinesse and religion and all as I thinke to draw you to feede on matters of better quality that will indeed nourish But wee see by a fearefull experience that the more our church yeeldeth to the formal coats the readier some are to cut our throats whether wee mourne or pype you will neither weep nor daunce with vs God turne your hearts if it be his will that you may come pray and praise God with vs. Truly Mistresse Romana your Papists are in a drowsie dreame you thinke you see S. Peter whom some of you make porter stand ready to let you into Heauen for being so willing to destroy those which say with him speaking of Iesus Christ there is no other